KJV: We know that God spake unto Moses: as for this fellow, we know not from whence he is.
YLT: we have known that God hath spoken to Moses, but this one -- we have not known whence he is.'
Darby: We know that God spoke to Moses; but as to this man, we know not whence he is.
ASV: We know that God hath spoken unto Moses: but as for this man, we know not whence he is.
| οἴδαμεν | know |
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Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: οἶδα Sense: to see. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| Μωϋσεῖ | to Moses |
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Parse: Noun, Dative Masculine Singular Root: Μωσεύς Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion. |
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| λελάληκεν | has spoken |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεός | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| τοῦτον | this [man] |
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Parse: Demonstrative Pronoun, Accusative Masculine Singular Root: οὗτος Sense: this. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| οἴδαμεν | we know |
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Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: οἶδα Sense: to see. |
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| πόθεν | from where |
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Parse: Adverb Root: πόθεν Sense: of place: from where, from what condition. |
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Greek Commentary for John 9:29
Perfect active indicative of λαλεω laleō so still on record. See Exodus 33:11. For λαλεω laleō used of God speaking see Hebrews 1:1. They are proud to be disciples of Moses. But as for this man, we do not know whence he is “This fellow” they mean by “τουτον touton ” in emphatic position, we do not even know whence he is. Some of the people did (John 7:27), but in the higher sense none of the Jews knew (John 8:14). These Pharisees neither knew nor cared. [source]
Perfect tense, hath spoken, and the authority of Moses' words therefore continues to the present. So Rev., Λαλέω is to talk, familiarly. See Exodus 33:11. [source]
Compare John 7:27; John 8:14. [source]
Reverse Greek Commentary Search for John 9:29
Here the pronoun is not expressed, and the we is not emphatic, like the pronouns in John 9:24, John 9:29, but expresses the common information of all concerning a familiar fact. [source]
The formula never begins anything quite new, but connects what follows with what precedes. This discourse grows out of the assumption of the Pharisees to be the only authoritative guides of the people (John 9:24, John 9:29). They have already been described as blind and sinful. [source]
Solemn prelude by repetition as in John 1:51. The words do not ever introduce a fresh topic (cf. John 8:34, John 8:51, John 8:58). So in John 10:7. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (John 9:24, John 9:29). So Jesus has a direct word for them. So Jesus begins this allegory in a characteristic way. John does not use the word παροιμια parabolē but εις την αυλην των προβατων paroimia (John 10:6), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in Luke 15. He first tells it in John 10:1-5 and then explains and expands it in John 10:7-18. Into the fold of the sheep (αυλη eis tēn aulēn tōn probatōn). Originally αω aulē (from αναβαινων aō to blow) in Homer‘s time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and John 10:16. It later came to mean the house itself or palace (Matthew 26:3, Matthew 26:58, etc.). In the papyri it means the court attached to the house. Climbeth up (αναβαινω anabainōn). Present active participle of αλλαχοτεν anabainō to go up. One who goes up, not by the door, has to climb up over the wall. Some other way (αλλοτεν allachothen). Rare word for old εκεινος allothen but in 4Macc 1:7 and in a papyrus. Only here in N.T. The same (κλεπτης εστιν και ληιστης ekeinos). “That one” just described. Is a thief and a robber (κλεπτω kleptēs estin kai lēistēs). Both old and common words (from ληιζομαι kleptō to steal, κλεπτης lēizomai to plunder). The distinction is preserved in the N.T. as here. Judas was a kleptēs (John 12:6), Barabbas a robber (John 18:40) like the two robbers (Matthew 27:38, Matthew 27:44) crucified with Jesus erroneously termed thieves like “the thief on the cross” by most people. See Mark 11:17. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber. [source]